VI. THE BUDDHIST STATUES AND PICTURES IN A ZEN MONASTERY
Visitors to a Zen monastery in Japan will be greeted by various Buddhist figures enshrined in the different parts of the institution. This section is devoted to the description of such figures.
I. THE BUDDHA
Each Buddhist sect in Japan has its own Honzon, i.e. “the chief honoured one” as its main object of worship: for instance, the Jodo and the Shin have Amida Nyorai; the Shingon, Dainichi Nyorai (Mahavairocana); the Nichiren and the Zen, Shaka Nyorai (Sakyamuni). But this tradition is not uniformly observed by the Zen sect and much latitude has been allowed to the founder of each temple or monastery.
The Buddha Sakyamuni is the proper one no doubt for all Zen institutions, for Zen claims to transmit the Buddha-heart—the first transmission taking place between Sakyamuni and Mahakashyapa. Sakyamuni thus occupies the main seat of honour on the Zen altar. But frequently we find there a statue of Kwannon (Avalokitesvara), or Yakushi (Bhaishajyaguru), or Jizo (Kshitigarbha), or Miroku (Maitreya), or even a trinity of Amida, Shaka, and Miroku. In this latter case Amida is the Buddha of the past, Shaka of the present, and Miroku of the future.
When the Honzon is Sakyamuni he is sometimes attended by a pair of Bodhisattvas and another of Arhats. The Bodhisattvas are Monju (Manjusri) and Fugen (Samantabhadra), and the Arhats are Kasho (Mahakashyapa) and Anan (Ananda). Sakyamuni is here both historical and “metaphysical”, so to speak. Seeing him attended by his two chief disciples, he is a historical figure, but with Monju and Fugen who represent or symbolize wisdom and love, the two ruling attributes of the highest Reality, Sakyamuni is Vairocana standing above the world of transmigrations. Here we see the philosophy of the Avatamsaka or Gandavyuha incorporated into Zen. In fact, our religious life has two aspects—the experience itself and its philosophy.
This is represented in Buddhism by the historical trinity of Sakyamuni, Kashyapa, and Ananda, and by the metaphysical one of Vairocana, Manjusri, and Samantabhadra. Ananda stands for learning, intellection, and philosophizing; Kashyapa for life, experience, and realization; and Sakyamuni naturally for the unifying body in which experience and intellection find their field of harmonious co-operation. That religion needs philosophy is sometimes forgotten, and one of the great merits achieved by Buddhism is that it has never ignored this truth, and wherever it is propagated it helps the native genius of that land to develop its philosophy or to supply an intellectual background to its already-existing beliefs.
Perhaps it is only in the Zen monastery that the birth of the Buddha, his Enlightenment, and his Nirvana are commemorated. Mahayana Buddhism is much given up to the idealistic or metaphysical or transcendental interpretation of the historical facts so called in the life of the Buddha, and the evolution of the Bodhisattva-ideal has pushed the historical personages to the background. Vairocana or Amitabha has thus come to take the place of Sakyamuni Buddha, and a host of Bodhisattvas has completely displaced the Arhats.
But Zen has not forgotten the historical side of the Buddha's life. While Zen is not apparently concerned with earthly affairs, the fact that it has been nurtured in China where history plays an important rôle in the cultural life of the people, points to its connection again with the earth. So the three most significant events in the development of Buddhism are properly remembered and elaborate rituals are annually performed at all the main Zen monasteries in Japan for the Buddha's birth-day, his attainment of Enlightenment, and his entrance into Nirvana.[1]
The Buddha's birth as represented by Zen followers places him in the most remarkable contrast to that of Christ. The baby Buddha is made to stand straight up with his right hand pointing at heaven and with his left at the earth, and he exclaims: “Above the heavens and below the heavens, I alone am the honoured one!” The voice reaches the furthest ends of the chiliocosm, and all the living being—even matter is not dead in Buddhism—share in the joy of the Buddha's birth, realizing that they too are destined to be Buddhas.
On April 8 this baby Buddha standing in a bronze basin is taken out of the shrine, and the ceremony of baptizing the baby with sweet tea made of some vegetable leaves is performed; the tea thus used is afterwards given away to children. Recently, the celebration of this day takes place on a grand scale in all the larger cities of Japan, not only by Zen followers but by all Buddhists including monks, priests, laymen, laywomen, and children.
Sakyamuni as the Enlightened One sits on the lotus throne enshrined in the main hall of the Zen monastery. He is generally in the meditation posture.
The Nirvana scene is generally represented pictorially, except perhaps the one at the Nirvana Hall of Myoshinji, Kyoto, which is a bronze-slab. The most noted Nirvana picture is by Chodensu, of Tofukuji, the whole length of which is about sixteen yards.
II. THE BODHISATTVAS
When Sakyamuni is not found in the Main Buddha Hall, one of the following Bodhisattvas is enshrined in his place: Monju (Manjusri), Fugen (Samantabhadra), Kwan-non (Avalokitesvara), Yakushi (Bhaishajyaguru), Miroku (Maitreya), Jizo (Kshitigarbha), or sometimes Kokuzo (Akasagarbha).
Monju and Fugen generally go in pairs and are the chief Bodhisattvas in the Avatamsaka (Kegon) conception of the world. Monju stands for Prajna. Sitting on a lion he holds a sword which is meant to cut all the intellectual and affectional entanglements in order to reveal the light of transcendental Prajna. Fugen is found on an elephant and presents love, Karuna. Karuna is contrasted with Prajna in that Prajna points to annihilation and to identity whereas Karuna points to construction and to multiplicity. The one is intellectual and the other emotional; the one unifies and the other diversifies. Fugen's ten vows are well known to students of the Kegon.
1. Respectively: April 8, December 8, and February 15.